They sat down to eat bread, and they lifted up their eyes and looked, and saw a caravan of Ishmaelites was coming from Gilead, with their camels bearing spices and balm and myrrh, going to carry it down to Egypt. Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? Come, and let’s sell him to the Ishmaelites, and not let our hand be on him; for he is our brother, our flesh.” His brothers listened to him. Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. The merchants brought Joseph into Egypt.
Reuben returned to the pit, and saw that Joseph wasn’t in the pit; and he tore his clothes. He returned to his brothers, and said, “The child is no more; and I, where will I go?” They took Joseph’s tunic, and killed a male goat, and dipped the tunic in the blood. They took the tunic of many colors, and they brought it to their father, and said, “We have found this. Examine it, now, and see if it is your son’s tunic or not.”
He recognized it, and said, “It is my son’s tunic. An evil animal has devoured him. Joseph is without doubt torn in pieces.” Jacob tore his clothes, and put sackcloth on his waist, and mourned for his son many days. All his sons and all his daughters rose up to comfort him, but he refused to be comforted. He said, “For I will go down to Sheol to my son, mourning.” His father wept for him. The Midianites sold him into Egypt to Potiphar, an officer of Pharaoh’s, the captain of the guard.
John Calvin 1540 · Public Domain On vv25, 28, 30, 31, 35, 36 25. And they sat down to eat bread. This…
25. And they sat down to eat bread. This was an astonishing barbarity, that they could quietly feast, while, in intention, they were guilty of their brother’s death: for, had there been one drop of humanity in their souls, they would at least have felt some inward compunctions; yea, commonly, the very worst men are afraid after the commission of a crime. Since the patriarchs fell into such a state of insensibility, let us learn, from their example, to fear lest, by the righteous anger of God, the same lethargy should seize upon our senses. Meanwhile, it is proper to consider the admirable progress of God’s counsel. Joseph had already passed through a double death: and now, as if by a third death, he is, beyond all expectation, rescued from the grave. For what was it less than death, to be sold as a slave to foreigners? Indeed his condition was rendered worse by the chance; because Reuben, secretly drawing him out of the pit, would have brought him back to his father: whereas now he is dragged to a distant part of the earth, without hope of return. But this was a secret turn, by which God had determined to raise him on high. And at length, he shows by the event, how much better it was that Joseph should be led far away from his own family, than that he should remain in safety at home. Moreover, the speech of Judah, by which he persuades his brethren to sell Joseph, has somewhat more reason. For he ingenuously confesses that they would be guilty of homicide, if they suffered him to perish in the pit. What gain shall we make, he says, if his blood be covered; for our hands will nevertheless be polluted with blood. By this time their fury was in some degree abated, so that they listened to more humane counsel; for though it was outrageous perfidy to sell their brother to strangers; yet it was something to send him away alive, that, at least, he might be nourished as a slave. We see, therefore, that the diabolical flame of madness, with which they had all burned, was abating, when they acknowledged that they could profit nothing by hiding their crime from the eyes of men; because homicide must of necessity come into view before God. For at first, they absolved themselves from guilt, as if no Judge sat in heaven. But now the sense of nature, which the cruelty of hatred had before benumbed, begins to exert its power. And certainly, even in the reprobate, who seem entirely to have cast off humanity, time shows that some residue of it remains. When wicked and violent affections rage, their tumultuous fervor hinders nature from acting its part. But no minds are so stupid, that a consideration of their own wickedness will not sometimes fill them with remorse: for, in order that men may come inexcusable to the judgment-seat of God, it is necessary that they should first be condemned by themselves. They who are capable of cure, and whom the Lord leads to repentance, differ from the reprobates in this, that while the latter obstinately conceal the knowledge of their crimes, the former gradually return from the indulgence of sin, to obey the voice of reason. Moreover, what Judah here declares concerning his brother, the Lord, by the prophet, extends to the whole human race. Whenever, therefore, depraved lust impels to unjust violence, or any other injury, let us remember this sacred bond by which the whole of society is bound together, in order that it may restrain us from evil doings. For man cannot injure men, but he becomes an enemy to his own flesh, and violates and perverts the whole order of nature.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv25, 28, 32, 35, 36 Or, rosen, turpentine, or treacle.
Or, rosen, turpentine, or treacle.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–36 Gen 37:25 And they sat down to eat bread:…
Gen 37:25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt.
Ver. 25. And they sat down to eat.] To weep for their wickedness, they should have sat down rather. But the devil had drawn a hard hoof over their hearts, that either they fdt no remorse of what they had done, for present; or else they sought to ease themselves of it by eating and merry making. "They drank wine in bowls; but no man was sorry for the affliction of Joseph." {Amo 6:6} Nay, perhaps they had so tired themselves with making away their brother, that they were even spent again, and stood in need of some refreshing. The good providence of God was in it howsoever, that they should there sit down, till the merchants came by from Gilead, which was a market for merchants. {Jer 8:22; Jer 22:6} "All things co-operate for good to them that love God." {Rom 8:28}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv25, 26, 28, 29, 30, 32, 34, 35, 36 They sat down to eat bread, to refresh themselves,…
They sat down to eat bread, to refresh themselves, their consciences being stupified, and their hearts hardened against their brother, notwithstanding all his most passionate entreaties to them, Gen 42:21.
Ishmeelites; the posterity of Ishmael. See Gen 25:18.
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Gilead, a famous place for balm, and other excellent commodities, and for the confluence of merchants. See Jer 8:22; 22:6.
Balm, or rosin, as the ancient and divers other translators render it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v31 I. Joseph would soon be missed, great enquiry would…
I. Joseph would soon be missed, great enquiry would be made for him, and therefore his brethren have a further design, to make the world believe that Joseph was torn in pieces by a wild beast; and this they did, 1. To clear themselves, that they might not be suspected to have done him any mischief. Note, We have all learned of Adam to cover our transgression, Job 31:33. When the devil has taught men to commit one sin, he then teaches them to conceal it with another, theft and murder with lying and perjury; but he that covers his sin shall not prosper long. Joseph's brethren kept their own and one another's counsel for some time, but their villany came to light at last, and it is here published to the world, and the remembrance of it transmitted to every age. 2. To grieve their good father. It seems designed by them on purpose to be revenged upon him for his distinguishing love of Joseph. It was contrived on purpose to create the utmost vexation to him. They sent him Joseph's coat of many colours, with one colour more than it had had, a bloody colour, Gen 37:32. They pretended they had found it in the fields, and Jacob himself must be scornfully asked, Is this thy son's coat? Now the badge of his honour is the discovery of his fate; and it is rashly inferred from the bloody coat that Joseph, without doubt, is rent in pieces. Love is always apt to fear the worst concerning the person beloved; there is a love that casteth out fear, but that is a perfect love. Now let those that know the heart of a parent suppose the agonies of poor Jacob, and put their souls into his soul's stead. How strongly does he represent to himself the direful idea of Joseph's misery! Sleeping or waking, he imagines he sees the wild beast setting upon Joseph, thinks he hears his piteous shrieks when the lion roared against him, makes himself tremble and grow chill, many a time, when he fancies how the beast sucked his blood, tore him limb from limb, and left no remains of him, but the coat of many colours, to carry the tidings. And no doubt it added no little to the grief that he had exposed him, by sending him, and sending him all alone, on this dangerous journey, which proved so fatal to him. This cuts him to the heart, and he is ready to look upon himself as an accessory to the death of his son. Now, (1.) Endeavours were used to comfort him. His sons basely pretended to do it (Gen 37:35); but miserable hypocritical comforters were they all. Had they really desired to comfort him, they might easily have done it, by telling him the truth, "Joseph is alive, he is indeed sold into Egypt, but it will be an easy thing to send thither and ransom him." This would have loosened his sackcloth, and girded him with gladness presently. I wonder their countenances did not betray their guilt, and with what face they could pretend to condole with Jacob on the death of Joseph, when they knew he was alive. Note, The heart is strangely hardened by the deceitfulness of sin. But, (2.) It was all in vain: Jacob refused to be comforted, Gen 37:35. He was an obstinate mourner, resolved to go down to the grave mourning. It was not a sudden transport of passion, like that of David, Would God I had died for thee, my son, my son! But, like Job, he hardened himself in sorrow. Note, [1.] Great affection to any creature does not prepare for so much the greater affliction, when it is either removed from us or embittered to us. Inordinate love commonly ends in immoderate grief; as much as the sway of the pendulum throws one way, so much it will throw the other way. [2.] Those consult neither the comfort of their souls nor the credit of their religion that are determined in their sorrow upon any occasion whatsoever. We must never say, "We will go to our grave mourning," because we know not what joyful days Providence may yet reserve for us, and it is our wisdom and duty to accommodate ourselves to Providence. [3.] We often perplex ourselves with imaginary troubles. We fancy things worse than they are, and then afflict ourselves more than we need. Sometimes there needs no more to comfort us than to undeceive us: it is good to hope the best.
II. The Ishmaelites and Midianites having bought Joseph only to make their market of him, here we have him sold again (with gain enough to the merchants, no doubt) to Potiphar, Gen 37:36. Jacob was lamenting the loss of his life; had he known all he would have lamented, though not so passionately, the loss of liberty. Shall Jacob's freeborn son exchange the best robe of his family for the livery of an Egyptian lord, and all the marks of servitude? How soon was the land of Egypt made a house of bondage to the seed of Jacob! Note, It is the wisdom of parents not to bring up their children too delicately, because they know not to what hardships and mortifications Providence may reduce them before they die. Jacob little thought that ever his beloved Joseph would be thus bought and sold for a servant.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv25–35 And Judah said unto his brethren,.... In sight of…
And Judah said unto his brethren,.... In sight of the Ishmaelites, a thought came into his mind to get Joseph sold to them:
what profit is it if we slay our brother, and conceal his blood? it could be no advantage to them even if they could have concealed his blood from men; and if it was discovered, as it would, in all likelihood, by come means or another, then they must be answerable for it; and if not, God would take vengeance on them, from whom they could never conceal it; and therefore it would be most profitable and advantageous to them to sell him, and not destroy him, or take away his life; and to suffer him to lie in the pit and die was the same thing.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv25, 26, 35 They sat down to eat bread - They felt…
They sat down to eat bread - They felt no remorse of conscience, which if they had, would have spoiled their stomach to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25, 28, 29, 30, 32, 33, 35, 36 Verse 25. They sat down to eat bread] Every…
Verse 25. They sat down to eat bread] Every act is perfectly in character, and describes forcibly the brutish and diabolic nature of their ruthless souls.
A company of Ishmaelites] We may naturally suppose that this was a caravan, composed of different tribes that, for their greater safety, were travelling together, and of which Ishmaelites and Midianites made the chief. In the Chaldee they are called Arabians, which, from ערב arab, to mingle, was in all probability used by the Targumist as the word Arabians is used among us, which comprehends a vast number of clans, or tribes of people. The Jerusalem Targum calls them סרקין Sarkin, what we term Saracens. In the Persian, the clause stands thus: [Persian] karavanee iskmaaleem araban aya. "A caravan of Ishmaelite Arabs came." This seems to give the true sense.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv26, 31, 35 Gen 37:26. What profit is it if we slay…
Gen 37:26. What profit is it if we slay our brother? — It will be less guilt and more gain to sell him. They all agreed to this. And as Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas. Reuben, it seems, was gone away from his brethren when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it. But had this taken effect, what had become of God’s purpose concerning his preferment in Egypt? There are many devices of the enemies of God’s people to destroy them, and of their friends to help them, which perhaps are both disappointed, as these here; but the counsel of the Lord, that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go? — He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25, 28, 29, 30, 33, 34, 35, 36 To eat bread. How could they do this while…
To eat bread. How could they do this while their innocent brother was praying and lamenting! (chap. xlii. 21.) (Haydock) --- Some: a caravan of merchants. (Du Hamel) --- Balm, or rosin; "That of Syria resembles attic honey." (Pliny, Natural History) --- Myrrh, (stacten); Hebrew, Lot: "drops of myrrh or laudanum, or of the Lotus tree." (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25, 26, 29, 31, 34, 35 they sat down to eat bread--What a view does…
they sat down to eat bread--What a view does this exhibit of those hardened profligates! Their common share in this conspiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in which the proposal was followed by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, with which they sat down to regale themselves, is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doting partiality of their common father, could have goaded them on to such a pitch of frenzied resentment or confirmed them in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat. It must have been produced by dislike to his piety and other excellencies, which made his character and conduct a constant censure upon theirs, and on account of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain (Jo1 3:12).
they lifted up their eyes, . . . and, behold, a company of Ishmaelites--They are called Midianites (Gen 37:28), and Medanites, in Hebrew (Gen 37:36), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen; for, as their road, after crossing the ford from the trans-jordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt were
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spicery from India, that is, a species of resinous gum, called storax, balm--"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and myrrh--an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv25, 28, 30, 32, 33, 35, 36 25. Sat down to eat — This remark reveals…
25. Sat down to eat — This remark reveals their heartless cruelty most vividly. Reuben was not a partaker of that meal; but off, probably, devising measures for the rescue of his brother.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25, 26, 27, 28, 29, 30, 31, 33, 34, 35, 36 25. to eat bread] i.e. to take their meal;…
25. to eat bread] i.e. to take their meal; cf. Gen_31:54, Gen_43:25. The E narrative is here interrupted, and is resumed at Gen_37:28.
25b. a travelling company] “A caravan.” Cf. Job_6:19, “the caravans of Tema, the companies of Sheba”; Isa_21:13, “travelling companies of Dedanites.” Dothan lay on the trade route that led from Gilead through the valley of Jezreel towards Egypt.
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Ishmaelites] This must be regarded as a descriptive title for bands of traders at the time of the composition of this narrative. Ishmael, according to the P genealogies in Genesis, was Jacob’s uncle; and the sons of Ishmael were cousins of Joseph. Here the title is used almost in the sense of “Bedouin nomads.”
from Gilead] The trade route followed by caravans passed (1) from Gilead on the east of the Jordan, (2) by a ford, across the Jordan, (3) by Beth-Shean or Beisan, down the plain of Jezreel, and so (4) by Lydda and the coast, to Egypt.
spicery] R.V. marg. gum tragacanth, or, storax. “Spicery” is too vague a word. LXX θυμιαμάτων. Lat. aromata. “Tragacanth” is “the resinous gum of the Astragalus gummifer.” “Spice, Old Fr. espice (epice), is derived from species. The mediaeval merchants recognised four ‘kinds’ = species of aromatic trade; hence ‘spice,’ viz. saffron, cloves, cinnamon, nutmegs.” Weekley’s Romance of Words, p. 129 (1912).
balm] R.V. marg. mastic, for which Gilead was famous; cf. Gen_43:11; Jer_8:22; Jer_46:11; Jer_51:8; Eze_27:17. It was used for incense, and medicinally for wounds. It is said to be the gum of the mastic tree, pistacia lentiscus.
myrrh] R.V. marg. ladanum, a gum obtained from the cistus creticus, or rock-rose. Myrrh, lôt = LXX στακτή (cf. Gen_43:11), appears is ladunu in Assyrian inscriptions describing tribute from Syria to Tiglath-Pileser IV. The caravan trade with Egypt was evidently largely occupied with materials for the practice of physicians, embalmers, and priests.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv25, 28, 29, 31, 32, 34, 35, 36 (25) A company of Ishmeelites.—Dothan was situated on the…
(25) A company of Ishmeelites.—Dothan was situated on the great caravan line by which the products of India and Western Asia were brought to Egypt. As the eastern side of Canaan is covered by the great Arabian desert, the caravans had to travel in a north-westernly direction until, having forded the Euphrates, they could strike across from Tadmor to Gilead. The route thence led them over the Jordan at Beisan, and so southward to Egypt. For “Ishmeelites,” we have “Midianites,” Heb., Medyanim, in Gen_37:28, and Medanites, Heb., Medanim, in Gen_37:36; but the Targum and the Syriac, instead of Ishmeelites, read Arabs. Midian was a son of Abraham by Keturah, and Ishmael was his son by Hagar. But probably these merchants were descended from neither by blood, but belonged to some branch of the Canaanites, who were the great traders of ancient times, and which Ishmael and Midian had compelled to submit to their sway. (But see Note on Gen_25:2.) The Jewish interpreters are reduced to great straits in reconciling these names, and even assert that Joseph was sold three times. Really Ishmeelites, Midianites, and Medanites are all one and the same, if we regard them as bearing the names only politically.
It is remarkable that the Egyptians never took part in the carrying trade. Even the navigation of the Red Sea they left to the Phœnicians, Israelites, and Syrians, though Psammetichus, Pharaoh-Necho, and Apries tried to induce the Egyptians to take to maritime pursuits. Their products were corn, stuffs of byssus and other materials, and carpets; but the exportation of these goods they left to foreign traders.
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Spicery, and balm, and myrrh.—The first was probably gum tragacanth, though some think that it was storax, the gum of the styrax tree (see Gen_30:37). “Balm,” that is, balsam, was probably the resin of the balsamodendron Gileadense, a tree which grows abundantly in Gilead, and of which the gum was greatly in use for healing wounds. “Myrrh” was certainly ladanum, the gum of the cistus rose (cistus creticus). As all these were products of Palestine valued in Egypt, Jacob included them in his present to the governor there (Gen_43:11).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv26, 28, 29, 31, 33, 34, 35, 36 Vers. 26, 27. And Judah (apparently shrinking from the…
CHAPTER 37:26-36
EXPOSITION.
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Vers. 26, 27. And Judah (apparently shrinking from the idea of murder) said unto his brethren, What profit is it if (literally, what of advantage that) we slay our brother, and conceal his blood? (i.e. and hide the fact of his murder). Come, and let us sell him to the Ishmaelites, and let not our hand be upon him (literally, and our hand, let it not be upon him, i.e. to slay him); for he is our brother and our flesh or, more expressly, our brother and our flesh he (cf. Gen_29:14) And his brethren were content literally, hearkened, viz., to the proposal.
Vers. 26-36.
Joseph carried by Midianites to Egypt.
I THE INFAMOUS SALE.
1. The wicked proposal. "Come, and let us sell him. By whatever motives Judah was actuated, the notion that either he or his brethren had a right thus to dispose of Joseph"s life was not simply an open violation of the Divine law which constituted all men with equal fights, and in particular made every man his brother"s keeper, not his brother"s destroyer or proprietor, but a hideous discovery of the utter perversion of moral nature which had taken place in the case of Joseph"s brethren. So low had they now sunk, that they were become not alone without humanity, but without natural affection as well.
2. The double reason.
(1) The advantageous character of the proposed transaction is exhibited by Judah, who doubtless understood the sort of arguments that would weigh most powerfully with his brethren. Simply to assassinate the hated stripling and conceal his blood might indeed gratify their feelings of revenge, but would not do much to enrich them. Might it not be possible to dispose of him more profitably than by the coarse way of killing him? Then
(2) the humane aspect of the proposed transaction is pathetically dwelt upon by Judah, is our brother and our flesh, in which perhaps may also be detected Judah"s subtle knowledge of human nature, in reasoning that men who cared nothing for the claims of humanity and brotherhood in themselves might be induced to do a little cheap philanthropy by sparing Joseph, after they had first been made to see that it would likewise be profitable. Judah"s last remark was a master-stroke which overbore every vestige of opposition: "his brethren were content.
1. The favorable opportunity. Many wicked schemes are happily never carried through because the opportunity is wanting thanks to Divine providence! But, on the other hand, thousands of nefarious crimes are born of the opportunity thanks to the sinful ingenuity of the fallen heart I The scheme of Judah was clearly suggested by the providential circumstance that at the moment an Ishmaelitish caravan was passing by on its way with gums and spicery to Egypt. That caravan was God"s chariot sent to convey Joseph to the throne of Egypt. Judah asked his brethren to see in it a prison van to take their brother into slavery in Egypt. Wicked men and God may often seem to play at cross purposes with one another, but God always triumphs. Man proposes; God disposes.
1. The accomplished transaction. "They drew and lifted Joseph up out of the pit, and sold him to the Midianites for thirty pieces of silver." The first recorded specimen of a transaction which has frequently been repeated in the history of mankind. Slave markets have often imitated, but seldom surpassed, the wickedness of which Joseph"s brethren were guilty. It was not simply a fellow-creature that they sold, but a brother; and they had not even the poor apology of getting a good bargain, as they sold him for twenty shekels little over forty shillings!
3. The unforeseen result. Joseph"s purchasers conveyed him into Egypt, and sold him, as probably his brethren expected; it is scarcely likely they anticipated he would find his way into so honorable service as that of a high officer of state. But God was taking Joseph thereby a step nearer to his predicted elevation.
II THE DOLEFUL TIDINGS.
1. The ominous symbol. The coat of ends, the token of a father"s love for his darling son, the insensate ruffians, after dipping it in blood, caused to be conveyed into their father"s presence by the hands of a swift-footed messenger. This was rather a proof of their cowardice than of their consideration for Jacob"s feelings.
2. The pretended discovery. The bearer of the blood-stained tunic was directed to say that the brethren had found the robe, and to ask, with expressions of their deep concern, whether or not it was the coat of his beloved son. Their intention we cannot think was to stab their father"s heart, but to mislead his judgment.
3. The expected inference. As they designed, the old man concluded that his son was devoured: "Joseph is without doubt rent in pieces." Seldom do villains" plots succeed so well.
III THE SORROWING PARENT.
1. The bitter grief. The depth and tenderness of Jacob"s mourning for his lost son was
(1) visibly expressed: "he rent his clothes, and put sackcloth on his loins;
(2) long continued: "he mourned for his son many days;" and, if we accept a proposed reading of the last clause of ver. 35,
(3) lovingly shared: "his father," the blind Isaac, who still survived, "wept for him for Rachel"s dead child and Jacob"s lost son.
2. The ineffectual consolation. "All his sons and all his daughters rose up to comfort him; but he refused to be comforted." For this Jacob was
(1) to be excused, since his comforters were mostly hypocrites, whose proffered consolations must have sounded strangely hollow in his ears; but also
(2) to be blamed, since although God in his providence had taken away Joseph, that was no reason why he should give way to despairing grief. Not so did Abraham when he thought of losing Isaac.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv25, 28, 29, 33, 35 A company of Ishmaelites
Gen_37:25
A company of Ishmaelites
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Lessons
1.
Providence can make eyes to see, and such objects to be presented, which may occasion diversion of evil plots against the saints.
2. God orders travellers, and trades, and journies, to serve His own ends to His servants.
3. Accidental events to men are settled providences unto the servants of God.
4. Trade from land to land, about proper fruits of the respective countries, hath been, of old, ordered by Providence, for common advantage God allows and commends it (Gen_49:13).
5. The same place may be aimed at by God and men, but upon several accounts (Gen_37:25).
6. Providence toucheth hearts as well as eyes of sinners to defeat cruel designs against His.
7. One spoiler may be wrought upon by God to cause others to desist from cruelty.
8. Thoughts of the unprofitableness of sin is a forcing means to avoid it.
9. Murder and concealment of blood bring no advantage to sinners (Gen_37:26.)
10. Hypocrites may judge there is no profit in one sin, but some in another.
11. Hypocrites may dissuade men from one sin, but incite them to others, Come, &c.
12. Malice of formalists to sincere Christians sticks not to sell them to bitter enemies of the Church.
13. God makes natural relation and motions to flesh sometimes to keep persons from cruelty.
14. God causeth the counsel of one conspirator to defeat the rest, and makes them concur to His ends (Gen_37:27).
15. Providence offers opportunity to sinners for doing their will, that His may be done.
16. Murderers are made deliverers by God at His pleasure and in His measure.
17. The most innocent souls may be sold for slaves when aimed by God to be lords.
18. A small price do wicked men put upon the best of Gods servants, nay on His Son.
19. Gracious souls, surprised by the wicked in their honest ways, may be carried whither they would not.
20. Ishmaelites may carry innocents to Egypt for their ends, but God orders them thither for His own. So God maketh use of sinners. They bring him to make gain of him, God sends him to save and gain others. (G. Hughes, B. D.)
Caravan trade
From very early times, a lively caravan trade was entertained between Syria and the East Jordanic provinces on the one hand, and Egypt on the other; it brought the esteemed products of Arabia and the wares and merchandises of eastern Asia into the land of the Pharaohs; and in the course of time, the importation was conducted with all possible regularity, and on lines prudently chosen and marked out. We find, thai so early as the sixteenth dynasty, stations were formed, temples erected, and wells dug and protected, in the Arabian Desert, for the benefit of those who had occasion to pass through it in their commercial travels. Egypt had, at that period, already attained a great measure of the civilization of which it was capable; it enjoyed a strong government and well-organized public institutions; and the political and social relations were regulated on a firm basis. This sense of security favoured the development of comfort and luxury; the higher castes especially appreciated all that delights and embellishes life; their wants increased in an incredible degree; and they encouraged every undertaking which promised to gratify them. Among the articles in peculiar demand were all varieties of spicery and perfumes, required not only for the feasts and pleasures of the living, but for the embalming of the dead; the mummies generally emitted so delicious a fragrance that they were for generations kept in the houses of the relatives, arranged along the walls, and then only entombed; which practice, however, received, no doubt, its first impulse from the devoted love bestowed in Egypt on departed parents and relatives. The amount of spicery consumed for all these purposes was necessarily immense; and the caravan introduced in our narrative was exclusively laden with those costly commodities. The men who conducted it were Midianites (Gen_37:28; Gen_37:36), a tribe partly nomadic, but partly actively engaged in commerce. But as the Ishmaelites commanded by far the greatest part of the caravan trade, all those who carried on the same pursuits were designated by their name. (M. M.Kalisch, Ph. D.)
Circumstances favouring bad men
There are times when circumstances seem to favour bad men. Some of us are accustomed to teach that circumstances are the voice of Divine Providence. There is a sense--a profound sense--in which that is perfectly true. God speaks by combinations of events, by the complications of history, by unexpected occurrences. Most undoubtedly so. We have marked this. In many cases we have seen their moral meaning, and have been attracted to them as to the cloudy pillar in the day time and the fire by night. At the same time, there is another side to that doctrine. Here in the text we find circumstances evidently combining in favour of the bad men who had agreed to part with their brother. They sat down to eat bread--perfectly tranquil, social amongst themselves, a rough hospitality prevailing. Just as they sat down to enjoy themselves with their bread they lifted up their eyes, and at that very moment a company of Ishmaelites came from Gilead with their camels. What could be more providential? They came in the very nick of time. The brethren hadnt to go up and down hawking their brother, knocking at door after door to ask if anybody could take him off their hands; but at the very moment when the discussion was pending and anxiety was at white heat, these circumstances so combined and converged as to point out the way of Providence and the path of right. Then we ought to look at circumstances with a critical eye. We ought first to look at moral principles and then at circumstances. If the morality is right, the eventuality may be taken as an element worthy of consideration in the debate and strife of the hour. But if the principles at the very base are wrong, we are not to see circumstances as Divine providences, but rather as casual ways to the realization of a nefarious intent. Let us be still more particular about this. I do not deny that these Ishmaelites came providentially at that identical moment. I believe that the Ishmaelites were sent by Almighty God at that very crisis, and that they were intended by Him to offer the solution of the difficult problem. But it is one thing for us to debase circumstances to our own use and convenience, and another to view them from Gods altitude and to accept them in Gods spirit. (J. Parker D. D.)
The uncertainties that characterize our human existence
How true it is that we know not what a day may bring forth! Joseph goes out on his fathers errand and never more returns to his fathers house--does not see his father again, in fact, for twenty-two years. Of course the crime of his brothers was of the cause of this long separation between him and his venerable parent. But how often similar things occur even among ourselves! Some years ago a little boy was stolen from his home in Philadelphia, and though every means that affection could suggest or professional skill could devise have been used for his discovery, the mystery has never been cleared up, so that to this hour his parents are in most horrible suspense. In our own city, too, scarcely a week elapses without the announcement that some one has disappeared from home and business, and very frequently nothing more is heard of him. But, apart from such occurrences, which may be traced to the cunning and malignity of wicked men, and which are a disgrace to our much boasted civilization, how often it happens, in the simple providence of God, and without blame to any one, that those who part in the morning with the hope of meeting again in a very short while never see each other more on earth! The street accident causes death; or the sudden outbreak of fire in the building in which their office hours are spent cuts off all possibility of escape, and they are burned to ashes; or a panic in a crowded place of amusement which they visited has caused a great loss of life, and they are numbered among the victims; or a railroad collision has smashed the train in which they were passengers, and they are reported among the dead; or, without any such catastrophe, they have simply yielded to a sudden paroxysm of illness and passed within the veil. Who knows not how frequently such things are occurring in the midst of us, so that, as we have lately had occasion again and again to say, the proverb is verified that it is the unexpected that happens. What then? Are we to have our hearts for ever darkened with the shadow of the possibility of such things coming to us? No; for that would be to make our lives continually miserable; but the lesson is that we should be ever ready to respond to the call of God, and should take short views of things by living, as nearly as possible, a day at a time. We need not borrow trouble on the strength of the uncertainty to which I have referred, for sufficient unto the day is the evil thereof; but we ought to be taught by it to finish every days work in its own day, since its lesson is, Boast not thyself of tomorrow, for thou knowest not what a day may bring forth. (W. M. Taylor, D. D.)
Judahs suggestion
The very brightest and luckiest idea of all. He touched human nature to the very quick when he said, What profit is it? And instantly they seemed to convict themselves of a kind of thickheadedness, and said one to another, Ah, to be sure, why no profit at all. Here is an opportunity of selling him, and that will turn to the account of us all. Sell is as short a word as slay. Sell! that will get clear of him. Let us sell. Sell! we shall have no blood upon our hands. Then we shall, perhaps, have a couple of shekels a-piece, and tossing them up in the air an inch or so, and catching them again, and hearing their pleasant chink. This is the plan, to be sure. This is the way out of the difficulty. We are sorry we ever thought of shedding blood; we shake ourselves from all such imputations. Let us sell the lad, and there will be an end of the difficulty. Selling does not always take a man out of difficulty. Bargain-making is not always satisfactory. There is a gain that is loss; there is a loss that is gain. There is a separation that takes the hated object from the eyes, yet that object is an element in society and in life--working, penetrating, developing--and it will come back again upon us some day greater than power, with intensified poignancy; and the man that was driven away from us a beggar and a slave may one day rise up in our path, terrible as an avenger, irresistible as a judgment of God. Well, his brethren were content. Men even say that they enjoy a great peace, and, therefore, that if circumstances are tolerably favourable, they say that on the whole they feel in a good state of mind. Therefore, they conclude that they have not been doing anything very wrong. Let us understand that vice may have a soporific effect upon the conscience and judgment; that we may work ourselves into such a state of mind as to place ourselves under circumstances that are fictitious, unsound in their moral bearing, however enjoyable may be their immediate influence upon the mind. I am struck by this circumstance, in reading the account which is before me, namely, how possible it is to fall from a rough kind of vice, such as, Let us slay our brother, into a milder form of iniquity, such as, Let us sell our brother, and to think that we have now actually come into a state of virtue. That is to say, selling as contrasted with slaying seems so moderate and amiable a thing, as actually to amount to a kind of virtue. Am I understood upon this point? We are not to compare one act with another and say, Comparatively speaking this act is good. Virtue is not a quantity to be compared. Virtue is a non-declinable quality. I know how easy it is, when some very startling proposition has been before the mind, to accept a modified form of the proposition, which in itself is morally corrupt; and yet to imagine, by the very descent from the other point, that we have come into a region of virtue. When men say, Let us slay our brother, there is a little shuddering in society. We dont want to slay our brother. Well, then, says an acute man, let us sell him. And, instantly, amiable Christian people say, Ay, ay, this is a very different thing; yes, let us sell him. Observe, the morality is not changed, only the point in the scale has been lowered. When God comes to judge lie will not say, Is this virtue and water? is this diluted vice? but, Is this right? is this wrong? The standard of judgment will be the holiness of God! (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v29 Gen_37:35. The grave.] Heb. Sheol. The unseen world, or…
CRITICAL NOTES.—
Gen_37:35. The grave.] Heb. Sheol. The unseen world, or the place of departed spirits. The A.V. also renders this word in some places hell, in others the pit. Probably derived from Heb. verb sha-al, to ask or inquire. It is that condition in which we ask after the lost ones. Where are they? Others derive it from a word which means cavity or pit. It is ever craving, never satisfied, demanding the whole human race.
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MAIN HOMILETICS OF THE PARAGRAPH.—Gen_37:29-36
JACOB’S GRIEF FOR HIS SON
I. It was deep and overwhelming. Jacob had felt many a sorrow before, had mourned over the loss of those who were dear, but this sorrow went the deepest to his heart. The other calamities which fell upon him seemed to be more directly from the hand of God. They were to be expected in the ordinary course of Providence. But this fatality which happened to his beloved son would raise in him painful and inevitable self-questionings, and a sad sense of self condemnation. He could impute the blame to no one but himself. Why did he let the boy go alone on such a journey? Why did he send him without protection into a country abounding in wild beasts? Of course our sympathy is relieved when we know that Jacob’s sorrows were founded upon no real ground of fact. But it was all real to him. This was the saddest sorrow of all.
II. It was inconsolable. “He refused to be comforted.” (Gen_37:35.) It seemed now as if his whole house had been given over to destruction, every prospect ruined! He speaks as one who had lost all hope in life. To allow grief to overwhelm the soul, and sink it into such depths of sorrow, betokens a want of confidence in God and in the power of His supporting grace. Eminent saints may have grievous afflictions, but even then they should not speak of them as insupportable. God had dispelled many dark clouds for Jacob before, and he should not have given way to despondency now.
III. It cast him upon the future. He ought to have sought God’s consolations in this world, though he looked to the future for full satisfaction and recompence. But he renounced the hope of seeing any more good in what remained to him of this present life. “I will go down,” he said, “into the grave unto my son mourning.” The word rendered “grave” is the Heb. Sheol, the place to which the souls of men depart after death, and where they await God. Jacob did not expect to go to his son in the grave, for (as he believed) Joseph had no grave. The Hebrews had a well-known word for “grave” (Gen_23:9), which would have been employed here had it been intended to convey the idea of the last resting-place of the body. Surely Jacob looked beyond the grave, where was assembled the congregation of the fathers who had resigned their souls to God. The form of the Heb. word has the idea of direction, Shoel-ward. Thus he speaks of his life as passing on to that unknown land. He does not contemplate a state of non-existence. Joseph was still his son. There was a tie still between them. Each had a personality undestroyed. His son had a being somehow and somewhere. Jacob had learned from the promises of the Covenant that God was his God, and surely he must have felt the conviction that this sacred relationship would not end at death, but last on for ever. “He is not a God of the dead, but of the living,” for all live unto Him.” (Luk_20:37-38.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen_37:29-30. His intentions were good, and his plan seemed to be well concerted, but it was not successful. It was not by Reuben that Joseph was to be delivered; he must yet pass through a deep scene of affliction before he obtains that glory for which he was destined. God often blasts the designs that are formed for the good of His people, not because He frowns upon them, but because the whole work is not yet accomplished which He intends to accomplish by their afflictions.—(Bush.)
The day came when Joseph’s brethren were compelled to hear Reuben and to remember bitterly this time.—(Gen_42:22).
Gen_37:31-32. They could not deny themselves the brutal pleasure of thus insulting their father, even in the hour of his distress, for his former partiality.—(Fuller.)
Gen_37:33-34. Seldom does misfortune come alone. It is but a short time since Jacob was deprived of Rachel; now he has lost Joseph. In such a concealment of guilt they pass twenty-two years.—(Lange.)
It is no evil beast, but men more cruel than tigers that have done towards him what is done; but thus Jacob thought, and thus he mourned. We are ready to wonder how Reuben could keep his counsel; yet with all his grief he did so; perhaps he might be afraid of his own life.—(Fuller.)
Gen_37:35. Joseph’s brethren add sin to sin, and dare to cover all with the infamous hypocrisy of comforting their father, when they themselves were the cause of his grief.
Jacob renounced the hope of seeing any more good in this world when his choicest comfort in life was taken away. He had the prospect of no days of gladness when Joseph, the joy of his heart, was torn in pieces by wild beasts. But he did not know what joys were yet before him in the recovery of his long lost son. We know not what joys or what sorrows are before us. It is rash, therefore, to prejudge the allotments of Providence, to infer the permanence of what we now feel. At any rate, we have no reason to despond while God’s throne continues firm and stable in heaven.—(Bush.)
Gen_37:36. Little did the Egyptians dream that their future lord was come to be sold in their country; still less did they know the dignity and glory of our Lord Jesus Christ when He was brought into their country by another Joseph, and by Mary his wife. Time brings the real characters and dignity of some men to light.—(Bush.)
Little knew Joseph what God was in doing. Have patience, till He have brought both ends together.—(Trapp).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v35 Heb. "Sheol," (See Scofield "Hab 2:5").
grave
Heb. "Sheol," (See Scofield "Hab 2:5").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v29 Jacob’s Grief over Joseph
Jacob’s Grief over Joseph
v. 29. And Reuben returned unto the pit. The brothers had taken advantage of his absence to carry out Judah’s plan. And, behold, Joseph was not in the pit; and he rent his clothes in deep grief and sorrow.
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v. 30. And he returned unto his brethren and said, the child is not; and I, whither shall I go? He felt that his father would hold him, as the oldest, responsible for the welfare of, Joseph.
v. 31. And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;
v. 32. and they sent the coat of many colors, and they brought it to their father, and said, This have we found; know now whether it be thy son’s coat or no. In this way the brothers answered the cry of Reuben. The fine coat of Joseph, the object of their jealousy and their wrath, they soaked in the blood of a young goat and then delivered it to their father with a heartless notice. Thus one transgression gave birth to another, and the hearts of the sons were estranged from their father.
v. 33. And he knew it and said, It is my son’s coat. Love sharpened Jacob’s eyesight so that he had no difficulty in recognizing the coat. An evil beast hath devoured him; Joseph is without doubt rent in pieces: torn, torn to pieces is Joseph. Thus the father was misled by the deception of his sons, reaching the conclusion which they had intended.
v. 34. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. He continued to wear the garment of deepest mourning for a long time.
v. 35. And all his sons and all his daughters rose up to comfort him. A poor enough effort it must have been on the part of the guilty sons, unless they were absolutely callous by this time. But he refused to be comforted; and he said, for I will go down in to the grave, into the realm of death,unto my son mourning. Thus his father wept for him. He saw only the dark night of death and mourning before him.
v. 36. and the Midianites sold him (Joseph)in to Egypt unto Potiphar, an officer of Pharaoh’s and captain of the guard. As a slave he was sold to this eunuch, or officer, of the Egyptian king, who was the commander or captain of Pharaoh’s body-guard, and incidentally the head-executioner. Joseph is a type of Jesus Christ, the only-begotten Son of the heavenly Father, sent down from heaven for the welfare of His brethren on earth. He also was sold for a few pieces of silver and subjected to every form of indignity. But in all these things, God’s gracious counsel of salvation was carried out.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv25, 27, 29, 31, 34 They sat down to eat bread
They sat down to eat bread
"Bread" represents food in general. AT: "They sat down to eat food" or "Joseph's brothers sat down to eat" (See: Synecdoche)
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They lifted up their eyes and looked, and, behold, a caravan
Here looking up is spoken of as if a person literally lifted up his eyes. Also, the word "behold" is used here to draw the reader's attention to what the men saw. AT: "They looked up and they suddenly saw a caravan" (See: Metaphor)
bearing
carrying
spices
seasonings
balm
an oily substance with a sweet smell used for healing and protecting skin. "medicine"
traveling to carry them down to Egypt
"bringing them down to Egypt." This can be made more explicit. AT: "bringing them down to Egypt to sell them" (See: Assumed Knowledge and Implicit Information)
What profit is it if we kill our brother and cover up his blood?
This can be written as a statement. AT: "We do not gain a profit by killing our brother and covering up his blood" (See: Rhetorical Question)
cover up his blood
This is a figure of speech referring to hiding Joseph's death. AT: "hide his murder" (See: Metaphor)
translationWords
bread
Ishmael
Gilead
camel
myrrh
Egypt
Judah
blood
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv25, 26, 28, 29, 31, 32, 33, 34, 36 37:25-28 The Ishmaelite traders were descendants of the slave…
37:25-28 The Ishmaelite traders were descendants of the slave child who was cast out for mocking Isaac. Now they would enslave Joseph. When he was sold for twenty pieces of silver and carried to Egypt, he was at least preserved alive.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.